The philosophy of Zen is “much more than a single ‘enlightenment-experience’; it is a whole way of life (de Bary, 356).” The word philosophy comes from the two words ‘philo’ which means love, and ‘sophia’ which means wisdom. In essence philosophy is the love of wisdom or love and wisdom; both meanings describe Zen Buddhism completely. When attempting to argue the legitimacy of Zen Buddhism, Eisai, one of the pioneers of Zen Buddhism in Japan stated, “Outwardly Zen favors discipline over doctrine, inwardly it brings the Highest Inner Wisdom. This is what the Zen sect stands for (de Bary, 364).” In addition Eisai pronounced that in following the philosophy of Zen one’s life is carried to fulfillment in the realization of enlightenment (de Bary, 364). Consequently all those pious deeds considered to be meritorious or sanctifying by most religiously minded people are seen as artificialities in the eyes of Zen. Moreover Zen boldly declares that the immaculate Yogins do not enter Nirvana and the precept-violating monks do not go to hell (de Bary, 368). To many this is a contradiction of the common law of moral life, however herein lies the truth and the life of Zen. It encompasses the spirit of a man and believes in its inner purity and goodness. Therefore, Zen is emphatically against all religious conventionalism.
Meditation can be a useful tool in Zen Buddhism, however, it is different compared to other forms of meditation. To meditate, an individual has to fix their thought on something; for instance, on the oneness of God, or his infinite love, or on the impermanence of things. But this is the very thing Zen desires to avoid. If there is anything Zen strongly emphasizes it is the attainment of freedom; that is, freedom from all unnatural encumbrances. Therefore, when Zen Buddhists mediate they try to clear their mind of any thoughts and concentrate on the emptiness within the mind. Dogen, a pioneer of Zen Buddhism, explained the importance of sitting mediation without any thought of acquisition or attainment, or any specific problem in mind. Dogen stated that, “Just as the practice of sitting is not just a means to an end, but the realization of Buddhahood itself, so Buddhahood is realized constantly in life by selfless action and strenuous effort, with no thought of achieving and end apart from the means. Man’s only possession is time, and this is his only insofar as he uses it creatively, because Buddhahood is not a static thing to be achieved once but something that grows with each effort. Thus life is a work of art and Zen is the flowering of life-the discipline of creative labor (de Bary, 361).” Essentially Zen systematically trains the mind to see the true reality of one’s own ‘Nature’ (de Bary, 392). It opens one’s eye to the greatest mystery of our existence and it enlarges the heart to embrace eternity of time and infinity of space in its every palpitation. Most importantly, all of these spiritual feats are accomplished without resorting to any doctrines but by simply asserting in the most direct way the truth that lies in our inner being. This philosophy is the cornerstone to Zen Buddhism.
Shin Buddhism is a branch of Pure Land Buddhism which was formed in the thirteenth century by a man named Shinran (de Bary, 331). Unlike other Buddhist traditions that are more or strictly monastical and hiearchicial, at its roots, the Shin path is egalitarian and democratic, in which everyone is seen as equal members and fellow travelers along the path to enlightenment (de Bary, 332). There are no monastics, monks on nuns, but there are teachers both ordained clergy and certified lay instructors. They are not seen as above everyone else or hold the secret keys to spiritual liberation, but are ordinary people who are just more learned and experienced spiritual seekers. Shin ministers and certified teachers can marry and raise a family. Family life is not seen as a hindrance to spiritual development but as a natural function of being human (de Bary, 334). Shin Buddhism simplifies and spiritualizes the basic Buddhist teachings, such as the Four Noble Truths, the Three Higher Learnings and other practices, such as chanting and meditation, making these teachings and practices more understandable and easier for ordinary people (de Bary, 334). Shin has nothing to do with believing in a deity or God for salvation or blindly following a creed, teaching or guru. In turn it focuses on daily practice, open-minded reflection, and direct and personal religious experience of the transcending mystery and wonder, which they consider the only true foundation for religious authority (de Bary, 333).
Amida Buddha is the heart of Shin Buddhist faith. The simple invocation of the name Amida is believed to deepen the continual devotion to this manifestation (de Bary, 333). The word Amida is a personification for the supra-transcendent reality which is “unborn, uncreated and formless” known as Dharmakaya, Nirvana, Emptiness, the One Mind, Boundless Life, the Life Force and Buddha Nature (de Bary, 316). As the manifestation of this universal truth, Amida is the active caring force that surrounds and permeates us, ceaselessly working to awaken us to reality as it is, Nirvana. She is the Great Parent that offers unconditional love and universal compassion that assures spiritual liberation for all. In discussing Amida, Shinran stated, “in order that we may enter straight into the peaceful and eternal abode of Nirvana, it is necessary for us to receive the believing heart [of Amida] (de Bary, 339).”
Like atheism, Shin Buddhism rejects the notion of a supreme personal God because it experiences a different vision of Ultimate Reality. Amida transcends the notion of a personal creator God who is dualistic, wrathful and judgmental (de Bary, 327). Much like Zen Buddhist, Shin Buddhists believe in and encounter a transcending mystery that is beyond the stories of mythology, which is the living experience of the unfolding nature of Life itself (de Bary, 341).
Shin Buddhists faith experience (shinjin) is not about believing in a set of rules, creeds or ancient dogma but is a profound awakening that unfolds from within one’s deepest core as a life transforming experience (de Bary, 333-334). Moreover one realizes that true faith is the awakening experience directed from Other Power unfolding within their bodies, minds and hearts.
Both Zen and Shin Buddhism have religious aspects however they are better defined as forms of philosophy because of their assertion on discovering the unanswered questions of life through looking within. The philosophy of these sects of Buddhism allow its followers to find the true meaning of their existence and live life as it is meant to be lived.
